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龍舒増廣淨土文 (No. 1970_ 王日休撰 ) in Vol. 47 280 281 282 283 284 285 286 287 288 289 [行番号:有/無] [返り点:有/無] [CITE]
T1970_.47.0283a01: 物矣。又漸漸離白骨觀看。先離一丈。以至五 T1970_.47.0283a02: 丈十丈乃至百丈千丈。是知。白骨與我了不 T1970_.47.0283a03: 相干也。常作此想。則我與形骸本爲二物。我 T1970_.47.0283a04: 暫住於形骸中。豈可謂此形骸終久不壞而 T1970_.47.0283a05: 我常住其中。如此便可濟生死矣。況我去此 T1970_.47.0283a06: 則往淨土乎。日日作此想。更別有所得。如人 T1970_.47.0283a07: 飮水冷熱自知。不假於言傳也 T1970_.47.0283a08: 我説 T1970_.47.0283a09: 我之所在不可以無我。無我則逐物矣。理之 T1970_.47.0283a10: 所在不可以有我。有我則蔽理矣。孔子無我 T1970_.47.0283a11: 菩薩無我相能至於此。則與虚空等矣。豈復 T1970_.47.0283a12: 有淨濁之辨乎。但恐不易到耳 T1970_.47.0283a13:
T1970_.47.0283a16: 要爲不蹈襲前人。一言一字其用志勤矣。一 T1970_.47.0283a17: 旦棄去專修西方之教。作淨土文。精粗淺深 T1970_.47.0283a18: 且有條理。以是印施有縁奔走於江浙諸郡。 T1970_.47.0283a19: 又將親往建安刊版於鬻書肆中。汲汲然若 T1970_.47.0283a20: 不可一日緩者。我聞。無量壽經。衆生聞是佛 T1970_.47.0283a21: 名。信心歡喜。乃至一念。願生彼國。即得往 T1970_.47.0283a22: 生。住不退轉。不退轉者。梵語謂之阿惟越致。 T1970_.47.0283a23: 法華經謂彌勒菩薩所得報地也。一念往生 T1970_.47.0283a24: 便同彌勒。佛語不虚。應皆信受 T1970_.47.0283a25: 紹興壬午閏四月七日 唯心居士荊溪周 T1970_.47.0283a26: 葵跋 T1970_.47.0283a27: 状元劉侍制跋 T1970_.47.0283a28: 昔六祖與韋史君説西方相状。其言甚簡。其 T1970_.47.0283a29: 旨甚明。既無間於東西。何相状之可述。及觀 T1970_.47.0283b01: 王虚中淨土文。何其諄諄也。蓋聞。法無頓漸。 T1970_.47.0283b02: 根有利鈍六祖爲上智説第一義。故移西於 T1970_.47.0283b03: 東。在刹那間。言下便領。不容擬議。虚中將以 T1970_.47.0283b04: 開悟下根。泛爲是論。惟西方之歸。故汲汲於 T1970_.47.0283b05: 刋行。而恐行之不廣。其愛人之心可謂勤且 T1970_.47.0283b06: 切矣。有能因虚中之文而悟入者。豈不爲魚 T1970_.47.0283b07: 兎筌蹄乎 T1970_.47.0283b08: 紹興壬午六月六日 木訥翁劉章書 T1970_.47.0283b09: 妙喜老人跋 T1970_.47.0283b10: 龍舒王虚中日休博覽群書之餘。留心佛乘。 T1970_.47.0283b11: 以利人爲己任。眞火中蓮也。佛言。自未得度 T1970_.47.0283b12: 先度人者。菩薩發心。自覺已圓能覺他者。如 T1970_.47.0283b13: 來應世。予嘉其志。爲題其後。若見自性之阿 T1970_.47.0283b14: 彌。即了唯心之淨土。未能如是。則虚中爲此 T1970_.47.0283b15: 文功不唐捐矣 T1970_.47.0283b16: 庚辰八月二十日。書于劉景文嬾窠云。雙 T1970_.47.0283b17: 徑妙喜宗杲 跋
T1970_.47.0283b20: T1970_.47.0283b21: T1970_.47.0283b22: T1970_.47.0283b23: 天台智者大師勸修行人專修淨土 T1970_.47.0283b24: 設文曰。諸佛菩薩以大悲爲業。若欲救度衆 T1970_.47.0283b25: 生秖應願生三界。於五濁三塗中。救苦衆生。 T1970_.47.0283b26: 因何求生淨土。自安其身捨離衆生。則是無 T1970_.47.0283b27: 大慈悲。專爲自利障菩提道。智者答。菩薩有 T1970_.47.0283b28: 二種。一者久修行菩薩道得無生忍者。實當 T1970_.47.0283b29: 斯責。二者未得已還及初發心凡夫菩薩者。 T1970_.47.0283c01: 要須常不離佛。忍力成就方堪處三界内。於 T1970_.47.0283c02: 惡世中救苦衆生。故智度論云。具縛凡夫有 T1970_.47.0283c03: 大悲心。願生惡世救苦衆生者。無有是處。何 T1970_.47.0283c04: 以故。惡世界煩惱強。自無忍力。心隨境轉。聲 T1970_.47.0283c05: 色所縛。自墮三塗。焉能救衆生。假令得生人 T1970_.47.0283c06: 中。聖道難得。或因持戒修福得生人中。得 T1970_.47.0283c07: 作國王大臣。富貴自在縱遇善知識不肯信 T1970_.47.0283c08: 用。貪迷放逸廣造衆罪。乘此惡業一入三塗 T1970_.47.0283c09: 經無量劫。從地獄出受貧賤身。若不逢善知 T1970_.47.0283c10: 識。還墮地獄。如此輪迴至於今日。人人皆如 T1970_.47.0283c11: 是。此名難行道也。故維摩經云。自疾不能救 T1970_.47.0283c12: 而能救諸疾人。又智度論云。譬如二人各有 T1970_.47.0283c13: 親眷爲水所溺。一人情急直入水救。爲無方 T1970_.47.0283c14: 便力故彼此倶沒。一人有方便。往取船筏乘 T1970_.47.0283c15: 之救接。悉皆得脱水溺之難。新發意菩薩亦 T1970_.47.0283c16: 復如是。未得忍力不能救衆生。爲此常須近 T1970_.47.0283c17: 佛得無生忍已方能救衆生。如得船者。又論 T1970_.47.0283c18: 云。譬如嬰兒不得離父母。或墮坑井。渇乳而 T1970_.47.0283c19: 死。又如鳥子翅羽未成。祇得依樹附枝。不能 T1970_.47.0283c20: 遠去。翅翮成就方能飛空自在無礙。凡夫無 T1970_.47.0283c21: 力。唯得專念阿彌陀佛。使成三昧。以業成故 T1970_.47.0283c22: 臨終斂念得生。決定不疑。見彌陀佛。證無生 T1970_.47.0283c23: 忍。已還來三界。乘無生忍船。救苦衆生。廣施 T1970_.47.0283c24: 佛事任意自在。故論云。遊戲地獄。行者生彼 T1970_.47.0283c25: 國。得無生忍已還入生死國。教化地獄救苦 T1970_.47.0283c26: 衆生。以是因縁求生淨土。願識其教。故十住 T1970_.47.0283c27: 婆沙論名易行道也 T1970_.47.0283c28: 眞州長蘆賾禪師勸參禪人兼修淨土 T1970_.47.0283c29: 夫以念爲念以生爲生者。常見之所失也。以 T1970_.47.0284a01: 無念爲無念以無生爲無生者。邪見之所惑 T1970_.47.0284a02: 也念而無念生而無生者。第一義諦也。是以 T1970_.47.0284a03: 實際理地不受一塵。則上無諸佛之可念。下 T1970_.47.0284a04: 無淨土之可生。佛事門中不捨一法。則總攝 T1970_.47.0284a05: 諸根。蓋有念佛三昧。還源要術示開往生一 T1970_.47.0284a06: 門。所以終日念佛而不乖於無念。熾然往生 T1970_.47.0284a07: 而不乖於無生。故能凡聖各住於自位而感 T1970_.47.0284a08: 應道交東西不相往來而神遷淨域。此不可 T1970_.47.0284a09: 得而致詰也。故經云。若人聞説阿彌陀佛。執 T1970_.47.0284a10: 持名號。乃至是人終時心不顛倒。即得往生 T1970_.47.0284a11: 阿彌陀佛極樂國土。夫如來世尊雖分折攝 T1970_.47.0284a12: 二門現居淨穢兩土。然大聖之意非以娑婆 T1970_.47.0284a13: 國土丘陵坑坎五趣雜居土石諸山穢惡充滿 T1970_.47.0284a14: 直爲可厭。又非以極樂世界黄金爲地行樹 T1970_.47.0284a15: 參空樓聳七珍華敷四色直爲可忻。蓋以初 T1970_.47.0284a16: 心入道忍力未淳。須託淨縁以爲増上何則 T1970_.47.0284a17: 娑婆國土釋迦已滅彌勒未生。極樂世界阿 T1970_.47.0284a18: 彌陀佛現在説法。娑婆國土觀音勢至徒仰 T1970_.47.0284a19: 嘉名。極樂世界彼二上人親爲勝友。娑婆國 T1970_.47.0284a20: 土諸魔競作惱亂行人。極樂世界大光明中 T1970_.47.0284a21: 決無魔事。娑婆國土邪聲雜亂女色妖媱。極 T1970_.47.0284a22: 樂世界水鳥樹林咸宣妙法。正報清淨實無 T1970_.47.0284a23: 女人。然則修行縁具無若西方。淺信之人横 T1970_.47.0284a24: 生疑謗。切嘗論之。此方之人無不厭俗舍之 T1970_.47.0284a25: 煩喧慕蘭若之寂靜。故有捨家出家。則慇勤 T1970_.47.0284a26: 讃歎。而娑婆衆苦何止俗舍之煩喧。極樂優 T1970_.47.0284a27: 游豈止蘭若之寂靜。知出家爲美而不願往 T1970_.47.0284a28: 生。其惑一也。萬里辛勤遠求知識者。蓋以發 T1970_.47.0284a29: 明大事決擇生死。而彌陀世尊色心業勝。願 T1970_.47.0284b01: 力弘深。一演圓音無不明契。願參知識而不 T1970_.47.0284b02: 欲見佛。其惑二也。叢林廣衆皆樂棲遲。少衆 T1970_.47.0284b03: 道場不欲依附。而極樂世界一生補處。其數 T1970_.47.0284b04: 甚多。諸上善人倶會一處。既欲親近叢林。而 T1970_.47.0284b05: 不慕清淨海衆。其惑三也。此方之人上壽不 T1970_.47.0284b06: 過百歳。而童癡老耄疾病相仍。昏沈睡眠常 T1970_.47.0284b07: 居太半。菩薩猶昏隔陰。聲聞尚昧出胎。則尺 T1970_.47.0284b08: 璧寸陰十喪其九。而未登不退。可謂寒心。西 T1970_.47.0284b09: 方之人壽命無量。一托蓮苞更無死苦相續 T1970_.47.0284b10: 無間直至菩提。所以便獲阿惟越致。佛階決 T1970_.47.0284b11: 定可期。流轉娑婆促景。而不知淨土長年。其 T1970_.47.0284b12: 惑四也。若乃位居不退。果證無生。在欲無 T1970_.47.0284b13: 欲。居塵不塵。方能興無縁慈。運同體悲。迴入 T1970_.47.0284b14: 塵勞。和光五濁。其有淺聞單慧。或與少善相 T1970_.47.0284b15: 應。便謂永出四流。高超十地。詆訶淨土耽戀 T1970_.47.0284b16: 娑婆。掩目空歸。宛然流浪。並肩牛馬。接武泥 T1970_.47.0284b17: 犁。不知自是何人。擬此大權菩薩。其惑五也。 T1970_.47.0284b18: 故經應當發願生彼國。則不信諸佛誠言。不 T1970_.47.0284b19: 願往生淨土。豈不甚迷哉。若夫信佛言而生 T1970_.47.0284b20: 淨土則累繋之所不能拘。劫波之所不能害。 T1970_.47.0284b21: 謝人間之八苦。無天上之五衰。尚無惡道之 T1970_.47.0284b22: 名。何況有實。唯顯一乘之法決定無三。歸依 T1970_.47.0284b23: 一體三寶。奉事十方如來。佛光照體萬惑潜 T1970_.47.0284b24: 消。法味資神六通具足。三十七品助道法應 T1970_.47.0284b25: 念圓成。三十二應隨類身遍周塵刹。周旋五 T1970_.47.0284b26: 趣普被諸根。不動一心遍行三昧。灑定水於 T1970_.47.0284b27: 三千。出衆生於火宅。自利利他皆悉圓滿。然 T1970_.47.0284b28: 則唯心淨土自性阿彌。蓋解脱之要門。修行 T1970_.47.0284b29: 之捷徑。是以了義大乘無不指歸淨土。前賢 T1970_.47.0284c01: 後聖自他皆願往生。凡以欲得度人。先須自 T1970_.47.0284c02: 度故也。嗚呼人無遠慮。心有近憂。一失其身。 T1970_.47.0284c03: 萬劫深悔。故率大海衆。各念彌陀佛。百聲千 T1970_.47.0284c04: 聲乃至萬聲。回向同縁願生彼國。切冀蓮池 T1970_.47.0284c05: 勝會。金地法明綺互相資。必諧斯願。操舟 T1970_.47.0284c06: 順水。更加櫓棹之功。則十萬遙程不勞而至 T1970_.47.0284c07: 矣 T1970_.47.0284c08: 元祐四年冬。宗賾夜夢。一男子烏巾白衣。 T1970_.47.0284c09: 可三十許。風貌清美擧措閑雅。揖謂宗賾 T1970_.47.0284c10: 曰。欲入公彌陀會。告書一名。宗賾乃取蓮
T1970_.47.0284c17: 以二大菩薩爲此會首云 T1970_.47.0284c18: 杭州永明壽禪師戒無證悟人勿輕淨土 T1970_.47.0284c19: 設問曰。但見性悟道便超生死。何用繋念彼 T1970_.47.0284c20: 佛求生他方。答曰。眞修行人應自審察。如人 T1970_.47.0284c21: 飮水冷暖自知。今存龜鑑以破多惑。諸仁者 T1970_.47.0284c22: 當觀自己行解見性悟道。受如來記紹祖師 T1970_.47.0284c23: 位。能如馬鳴龍樹否。得無礙辨才證法華三 T1970_.47.0284c24: 昧。能知天台智者否。宗説皆通行解兼修。能 T1970_.47.0284c25: 如忠國師否。此諸大士皆明垂言教深勸往 T1970_.47.0284c26: 生。蓋是自利利他。豈肯誤人自誤。況大雄讃 T1970_.47.0284c27: 歎。金口丁寧。希從昔賢恭禀佛勅。定不謬誤 T1970_.47.0284c28: 也。仍往生傳所載古今高士事跡顯著非一。 T1970_.47.0284c29: 宜勤觀覽以自照知。又當自度臨命終時。生 T1970_.47.0285a01: 死去住定得自在否。自無始來惡業重障定 T1970_.47.0285a02: 不現前。此一報身定脱輪迴否。三塗惡道異 T1970_.47.0285a03: 類中行出沒自由定無苦惱否。天上人間十 T1970_.47.0285a04: 方世界隨意寄託定無滯礙否。若也了了自 T1970_.47.0285a05: 信得及。何善如之。若其未也。莫以一時貢高 T1970_.47.0285a06: 却致永劫沈淪。自失善利。將復尤誰。嗚呼哀 T1970_.47.0285a07: 哉。何嗟及矣 T1970_.47.0285a08: 右賾禪師語見禪師勸化集中。智者大師 T1970_.47.0285a09: 及壽禪師語見宋朝王敏仲侍郎直指淨土 T1970_.47.0285a10: 決疑集中。侍郎名古在搢紳間。爲神仙所 T1970_.47.0285a11: 知。鍾離眞人嘗與諸云。風燈泡沫兩相 T1970_.47.0285a12: 悲。未肯遺榮自保持。頷下藏珠當猛取。身 T1970_.47.0285a13: 中有道更求誰。才高雅稱神仙骨。智照靈 T1970_.47.0285a14: 如大寶龜。一半青山無賣處。約君携手話 T1970_.47.0285a15: 希夷。由此觀之。可見侍郎爲非凡。且益知 T1970_.47.0285a16: 西方淨土所宜歸心也 T1970_.47.0285a17: 承相鄭清之勸修淨土文 T1970_.47.0285a18: 人皆謂。修淨土不如禪教律。余獨謂。禪教律 T1970_.47.0285a19: 法門莫如修淨土。夫眞淨明妙虚徹靈通。凡 T1970_.47.0285a20: 在智愚皆具此性。根塵幻境相與淪胥。生死 T1970_.47.0285a21: 輪迴窮劫不斷。故釋氏以禪教律假設方便。 T1970_.47.0285a22: 使之從門而入倶得超悟。惟無量壽佛獨出 T1970_.47.0285a23: 一門曰。修行淨土如單方治病。簡要直截。一 T1970_.47.0285a24: 念之專即到彼岸。不問緇白皆可奉行。但知 T1970_.47.0285a25: 爲化愚俗淺近之説。其實則成佛道捷徑之 T1970_.47.0285a26: 途。今之學者不過禪教律。究竟圓頓莫如禪。 T1970_.47.0285a27: 非利根上器神領意解者。則未免墮頑空之 T1970_.47.0285a28: 失。研究三乘莫如教。非得魚忘筌因指見月 T1970_.47.0285a29: 者。未免鑚故紙之病。護善遮惡莫如律。非身 T1970_.47.0285b01: 心清淨表裡一如。則未免自纒縛之苦。總以 T1970_.47.0285b02: 觀之。論其所入則禪教律。要其所歸則戒定 T1970_.47.0285b03: 慧。不由禪教律而得戒定慧者。其唯淨土之 T1970_.47.0285b04: 一門乎。方念佛時。口誦心惟。諸惡莫作。豈非 T1970_.47.0285b05: 戒。繋念淨境。幻塵倶滅。豈非定。念實無念。 T1970_.47.0285b06: 心華湛然。豈非慧。人能屏除萬慮一意西方。 T1970_.47.0285b07: 則不施棒喝而悟圓頓機。不閲大藏經而得 T1970_.47.0285b08: 正法眼。不持四威儀中而得大自在。不垢不 T1970_.47.0285b09: 淨無纒無脱。當是時也。孰爲戒定慧。孰爲禪 T1970_.47.0285b10: 教律。我心佛心一無差別。此修淨土之極致 T1970_.47.0285b11: 也。八功徳水金蓮華臺又何必疑哉。淨土樞 T1970_.47.0285b12: 要之作勤矣 T1970_.47.0285b13: 廬陵李氏夢記 T1970_.47.0285b14: 彦弼乾道癸巳家染疫疾。四月五日彦弼亦 T1970_.47.0285b15: 病。粥藥不進。至十九日早夢。一人褐衣神貌 T1970_.47.0285b16: 清臞。以手撫摩彦弼肢體。而呼彦弼令速起。 T1970_.47.0285b17: 彦弼惕然問曰。公何人耶。答曰。予即龍舒也。 T1970_.47.0285b18: 彦弼因告以疾病。雖欲支持莫能。將何以愈 T1970_.47.0285b19: 其疾乎。公曰。記省中雅教汝捷徑否。彦弼 T1970_.47.0285b20: 曰。然。毎日持誦阿彌陀佛不輟。公曰。汝起食 T1970_.47.0285b21: 白粥。即可既悟。索粥食之。病果隨愈。後見龍 T1970_.47.0285b22: 舒畫像。儼然如夢見者。彦弼稔聞。居士潜通 T1970_.47.0285b23: 六藝。尤精於易。誨人不倦。所至學者輻湊。謝 T1970_.47.0285b24: 君以靜逸堂待之。戸外之屨常滿。正月十一 T1970_.47.0285b25: 日令子姪往承其教。不久回云。居士夜來講 T1970_.47.0285b26: 書罷如常。持誦禮佛至三鼓。忽厲聲念阿彌 T1970_.47.0285b27: 陀佛數聲云。佛來接我。言訖立化。是夕邦人 T1970_.47.0285b28: 有夢。二青衣引公向西而行。傳爲勝異。識與 T1970_.47.0285b29: 不識咸來瞻敬。恨不欵奉談塵而重惜焉。居 T1970_.47.0285c01: 士未示寂滅前三日。遍囑諸人勉進道業。有 T1970_.47.0285c02: 此後不復再見之語。初十日訪趙公省幹。借 T1970_.47.0285c03: 淨室云。道業辨去。時好。乃書曰。課積計九百 T1970_.47.0285c04: 二十萬五百貼于壁。噫自非根性融明達乎 T1970_.47.0285c05: 生死之理。未易臻此。彦弼一病垂死。棺槨衣 T1970_.47.0285c06: 衾已陳于前。荷居士陰賜。極接遂獲平愈。可 T1970_.47.0285c07: 謂生死骨肉者矣。或曰。夢因想成。然食白粥 T1970_.47.0285c08: 之效安可誣也。抑知居士悲願甚深切欲及 T1970_.47.0285c09: 人。雖在常寂光中。不妄念力。其勸修淨土成 T1970_.47.0285c10: 佛之縁。可不勉勵而進哉。謹刻公像。并著感 T1970_.47.0285c11: 應事跡。用廣其傳。非敢飾辭以惑耳目。故此 T1970_.47.0285c12: 直述而具載之。伏冀見聞敬信同霑利益。王 T1970_.47.0285c13: 神昭著寔證斯言。公姓王。名日休。字虚中。號 T1970_.47.0285c14: 龍舒居士云。是歳下元廬陵李彦弼謹記 T1970_.47.0285c15: 旰江聶允迪跋 T1970_.47.0285c16: 居士平昔以淨土之説懇切勸人。嘗盤桓於 T1970_.47.0285c17: 郷里。允迪於是時年方二十餘。適預計偕。東 T1970_.47.0285c18: 上且未知有佛法。弗獲識公。面迨犬馬之齒。 T1970_.47.0285c19: 至三十連嬰災患。殊覺人生沈淪於煩惱大 T1970_.47.0285c20: 苦海中渺無邊岸。遂一意祖襲居士之説。爲 T1970_.47.0285c21: 超脱計。如是者纔三數年。居士遂立化於廬 T1970_.47.0285c22: 陵郡。郡之人皆繪像以事之。蓋乾道癸巳之 T1970_.47.0285c23: 正月也。後五年丁酉歳。先兄知府兵部被檄
T1970_.47.0285c26: 恩寺之阿彌殿。今此願施居士所著淨土文 T1970_.47.0285c27: 一萬帙。輒復以居士慈相及丞相周益公而 T1970_.47.0285c28: 下賛述。附于卷首。皆襲廬陵刻本也。庶幾見 T1970_.47.0285c29: 者聞者増益信心勉強精進。則西方淨土誠 T1970_.47.0286a01: 不難到。嘉泰癸亥文林即新監湖廣總領所 T1970_.47.0286a02: 襄陽府戸部大軍倉旰江聶允迪合十指爪稽 T1970_.47.0286a03: 首謹跋 T1970_.47.0286a04: 允迪舊常見初機參禪人。但知歸敬禪宗。至 T1970_.47.0286a05: 言西方淨土。則指爲著相。力肆排斥。殊不知。 T1970_.47.0286a06: 釋迦如來爲一大事因縁出現於世。是欲令 T1970_.47.0286a07: 衆生了悟生死脱離輪迴苦趣耳。參禪一法 T1970_.47.0286a08: 固爲了悟生死而設。修淨土一法亦是令衆 T1970_.47.0286a09: 生了悟生死也。參禪有省。則現世了悟生死。 T1970_.47.0286a10: 得生淨土。則見阿彌陀佛。而後了悟生死。況 T1970_.47.0286a11: 便證無生忍。居不退轉地。直至成佛而後已。 T1970_.47.0286a12: 初機參學人何苦獨取禪宗一法。而力排淨 T1970_.47.0286a13: 土之説耶。大善知識未嘗不以此勸人。今 T1970_.47.0286a14: 略採二三説。附于龍舒淨土文之末。以辨明 T1970_.47.0286a15: 之 T1970_.47.0286a16: 四明斷佛種人跋 T1970_.47.0286a17: 龍舒居士作淨土文一十卷。其間始從淨土 T1970_.47.0286a18: 起信。終至我説。可謂條布有序。或事或理。坦 T1970_.47.0286a19: 然歴歴明白者矣。而又更何言哉。此十卷文 T1970_.47.0286a20: 乃是居士存日親自刻梓。欲其流布天下使 T1970_.47.0286a21: 人人皆同念佛生于樂國。其用心亦豈易及。 T1970_.47.0286a22: 惟於第十一續添一卷。有人疑非居士本志。 T1970_.47.0286a23: 此必是第四卷文初。剏屬藁所棄者耳。想後 T1970_.47.0286a24: 人尊居士故。不忍棄之。乃爲十一卷名而續 T1970_.47.0286a25: 添之。況其修持法門意趣。悉與第四卷同。但 T1970_.47.0286a26: 其文意嚴紋有異耳。予乃執卷而熟翫之。亦 T1970_.47.0286a27: 謂此言頗當正。議擬間忽有人得居士親筆 T1970_.47.0286a28: 墨本者。若合符契。如失還得。今雖刻板已 T1970_.47.0286a29: 畢。亦乃鋭意去之。復將法門中諸師原先附 T1970_.47.0286b01: 本。勸發之語如次整正足之。以完部帙。諒無 T1970_.47.0286b02: 差失。如後人見此。愼母以此編爲不足云 T1970_.47.0286b03: 旹洪武癸酉仲夏吉日 四明斷佛種人跋
T1970_.47.0286b06: T1970_.47.0286b07:
T1970_.47.0286b11: 是苦因。浮生易度。豈是久居。幻質非堅。總歸 T1970_.47.0286b12: 磨滅。自未入胞胎之日。寧有這男女之形。只 T1970_.47.0286b13: 縁地水火風假合而成。不免生老病死彫殘 T1970_.47.0286b14: 苦。上無絲線可掛。下沒根株所生。虚浮如 T1970_.47.0286b15: 水上泡。須臾不久。危脆似草頭露。倏忽便 T1970_.47.0286b16: 無。長年者不過六七十以皆亡。短命者大都 T1970_.47.0286b17: 三二十而早夭。又有今日不知來日事。又有 T1970_.47.0286b18: 上床別了下床時幾一息不來便覺千秋永別
T1970_.47.0286b21: 裹一包肉塊。九孔常流不淨。六根恣逞無明。 T1970_.47.0286b22: 髮毛爪齒聚若堆塵。涕涙津液汚如行厠。裡 T1970_.47.0286b23: 面盡蛆虫聚會。外頭招蛟虱交攅。沾一災一 T1970_.47.0286b24: 疾皆死得人。更大熱大寒催人易老。眼被色 T1970_.47.0286b25: 牽歸餓鬼。耳隨聲去入阿鼻。口頭喫盡味千
T1970_.47.0286b29: 骷髏頭上簪花簪草。或有臭皮袋畔帶麝帶 T1970_.47.0286c01: 香。羅衣罩了膿血。嚢錦被遮却屎尿桶。用盡 T1970_.47.0286c02: 奸心百計。將謂住世萬年。不知頭痛眼花。閻 T1970_.47.0286c03: 羅王接人來到耶。更鬢班齒損。無常鬼寄信 T1970_.47.0286c04: 相尋。箇箇戀色貪財。盡是失人身捷徑。日日 T1970_.47.0286c05: 飮酒食肉。無非種地獄深根。眼前圖快活一
T1970_.47.0286c09: 相惜。無計留君。假饒骨肉滿前。有誰替汝
T1970_.47.0286c12: 光明。擧眼全無伴侶。過奈河岸見之。無不悲 T1970_.47.0286c13: 傷。入鬼門關到者。盡皆悽慘。世上纔經七日。 T1970_.47.0286c14: 陰間押見十王。曹官抱案沒人情。獄率持叉 T1970_.47.0286c15: 無笑面。平生作善者。送歸天道僊道人道。在 T1970_.47.0286c16: 日迹惡者。狎入湯塗火塗刀塗。湯沸若崖 T1970_.47.0286c17: 崩。劍樹勢如山聳。灌銅汁而遍身肉爛。呑鐵 T1970_.47.0286c18: 丸而滿口烟生。遭剉磕則血肉淋灕。入寒氷 T1970_.47.0286c19: 則皮膚凍裂。身碎業風吹再活。命終羅刹喝 T1970_.47.0286c20: 重生。人間歴盡百春秋。獄内方爲一晝夜。
T1970_.47.0286c23: 六月七月。腐爛則出虫出血。臭穢則熏地熏 T1970_.47.0286c24: 天。胖脹不堪觀。醜惡眞可怕。催促付一堆野 T1970_.47.0286c25: 火。斷送埋萬里荒山。昔時要悄紅顏翻成灰
T1970_.47.0286c29: 動處冷颼颼。夜闌而鬼哭神號。歳久而鵶餮 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 280 281 282 283 284 285 286 287 288 289 [行番号:有/無] [返り点:有/無] [CITE] |